Dravyasamgraha

Author(s): Nemichandra Acharya, Vijay K Jain
Publisher: Vikalp

Page 14

human life, although having an extremely small span of time, provides a great opportunity to mould the future course of the soul for an exceedingly long period of time. As an instance, the minimum life span in the heaven of Saudharma Kalpa is a little over one palyopama and the maximum lifetime is little over two sāgaropamas. The term palyopama is defined in detail in Jaina Scriptures; suffice it to say here that it is an exceedingly long period of time. And a sāgaropama is 1015 times a palyopama! Life-spans in hells too are very long; the maximum duration of life in the seven infernal regions is one, three, seven, ten, seventeen, twenty-two, and thirty-three sāgaropamas, respectively. The only way to rid the soul of its associated karmic filth and thus make it suitable for pious incarnations, like celestial life or birth in the regions of enjoyment (bhogabhūmi), is by cheerfully accepting the observance of vows and leading a well-regulated life. It, therefore, makes great sense to lead a seemingly difficult life of observing vows and austerities during one's incarnation as a human being.
Not content with the observance of partial vows of a kşullaka, and realizing the necessity of a more rigorous life of self-denial and austerities in his spiritual advancement, Ksullaka Shri Parshvakirti Varnī took to the arduous path of Jaina asceticism (Muni dīkņā) on 25 July 1963, in Delhi, when he was christened Muni 108 Vidyanand ji by his guru Parama Pūjya Acāryaratna 108 Shri Deshbhushan ji Mahārāja. He became a ‘Digambara' Muni, free from all vestiges of clothes. The only physical objects he kept with him were a feather-whisk (picchi), implement of compassion, a water-pot (kamandalu), implement of purity, and scriptural treatise (śāstra), implement of knowledge. He now accepted pure food free from forty-six faults (dosa), thirty-two obstructions (antarāya), and fourteen contaminations (maladosa), as far as it was possible in the present era. He discarded not only all external encumbrances, but also as much of the internal encumbrances as he could. He exerted himself in the observance of perfect vows, complete renunciation, and full control of his mind, speech and body. And this he did most willingly and cheerfully as it was the only means of acquisition of that joyous feeling of self-elevation which is dear to the heart of every aspirant on the path to liberation. He
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